Factors of stream entry (sotapatti anga) is as follows:1. Association with people of integrity (kalyanamitta) is a factor for stream-entry. 2. Listening to the true Dhamma (saddhamma savana) is a factor for stream-entry. 3. Appropriate attention (yonisomanasikara) is a factor for stream-entry. 4. Practice in accordance with the Dhamma (dhammanudhamma patipada) is a factor for stream-entry. — SN 55.5 SN 22.122 PTS: S iii 167 CDB i 970

"For a monk practicing the Dhamma in accordance with the Dhamma, this is what accords with the Dhamma: that he keep cultivating disenchantment with regard to form, that he keep cultivating disenchantment with regard to feeling, that he keep cultivating disenchantment with regard to perception, that he keep cultivating disenchantment with regard to fabrications, that he keep cultivating disenchantment with regard to consciousness. As he keeps cultivating disenchantment with regard to form... feeling... perception... fabrications... consciousness, he comprehends form... feeling... perception... fabrications... consciousness. As he comprehends form... feeling... perception... fabrications... consciousness, he is totally released from form... feeling... perception... fabrications... consciousness. He is totally released from sorrows, lamentations, pains, distresses, & despairs. He is totally released, I tell you, from suffering & stress."

"For a monk practicing the Dhamma in accordance with the Dhamma, this is what accords with the Dhamma: that he keep focused on inconstancy... stress... not-self with regard to form, that he keep focused on inconstancy... stress... not-self with regard to feeling... perception... fabrications... consciousness. As he keeps focusing on inconstancy... stress... not-self with regard to form... feeling... perception... fabrications... consciousness, he comprehends form... feeling... perception... fabrications... consciousness. As he comprehends form... feeling... perception... fabrications... consciousness, he is totally released from form... feeling... perception... fabrications... consciousness. He is totally released from sorrows, lamentations, pains, distresses, & despairs. He is totally released, I tell you, from suffering & stress."— SN 22.39-42

32 (2) Dispassion"Bikkhus, these four establishments of mindfulness, when developed and cultivated, lead to utter revulsion (nibbida), to dispassion (viraga), to cessation (nirodha) , to peace, to direct knowledge, to enlightenment, to Nibbana.

What found? Here, bikkhus, a bikkhu dwells contemplating the body in the body, ...feeling in feelings...mind in mind..phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousnes and displeasure in regard to the world.

"These four establishments of mindfulness, bikkhus, when developed and cultivated, lead to utter revulsion (nibbida), to dispassion (viraga), to cessation (nirodha) , to peace, to direct knowledge, to enlightenment, to Nibbana.Mahavagga, satipatthana samyutta, SN

At Savatthi. There Ven. Ananda addressed the monks, "Friend monks!""Yes, friend," the monks responded to him.Ven. Ananda said, "Friends, Ven. Punna Mantaniputta was very helpful to us when we were newly ordained. He exhorted us with this exhortation:"'It's with possessiveness, friend Ananda, that there is "I am," not without possessiveness. And through possessiveness of what is there "I am," not without possessiveness? Through possessiveness of form there is "I am," not without possessiveness. Through possessiveness of feeling... perception... fabrications... Through possessiveness of consciousness there is "I am," not without possessiveness."'Just as if a young woman — or a man — youthful, fond of adornment, contemplating the image of her face in a mirror, pure & bright, or in a bowl of clear water, would look with possessiveness, not without possessiveness. In the same way, through possessiveness of form there is "I am," not without possessiveness. Through possessiveness of feeling... perception... fabrications... Through possessiveness of consciousness there is "I am," not without possessiveness."'What do you think, friend Ananda — Is form constant or inconstant?'"'Inconstant, friend.'"'And is that which is inconstant easeful or stressful?'"'Stressful, friend.'"'And is it fitting to regard what is inconstant, stressful, subject to change as: "This is mine. This is my self. This is what I am"?'"'No, friend.'"'... Is feeling constant or inconstant?'"'Inconstant, friend.'..."'... Is perception constant or inconstant?'"'Inconstant, friend.'...."'... Are fabrications constant or inconstant?'"'Inconstant, friend.'..."'What do you think, friend Ananda — Is consciousness constant or inconstant?'"'Inconstant, friend.'"'And is that which is inconstant easeful or stressful?'"'Stressful, friend.'"'And is it fitting to regard what is inconstant, stressful, subject to change as: "This is mine. This is my self. This is what I am"?'"'No, friend.'"'Thus, friend Ananda, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form is to be seen as it actually is with right discernment as: "This is not mine. This is not my self. This is not what I am.""'Any feeling whatsoever...."'Any perception whatsoever...."'Any fabrications whatsoever...."'Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness is to be seen as it actually is with right discernment as: "This is not mine. This is not my self. This is not what I am.""'Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Through disenchantment, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, "Fully released." He discerns that "Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world."'"Friends, Ven. Punna Mantaniputta was very helpful to us when we were newly ordained. He exhorted us with this exhortation. And when I had heard this Dhamma-explanation from Ven. Punna Mantaniputta, I broke through to the Dhamma."(attained stream entry) N 22.83 PTS: S iii 105 CDB i 928Ananda Sutta: Ananda